Parshios Vayakhel & Pekudei

Mishkan Lights, Shabbos Lights, Pesach Lights

Volume 26, No. 22

Sponsored by Mr. and Mrs. Jules Meisler in memory of Jules’
father Irving Meisler a”h

Robert and Elaine Jaye on the yahrzeit of Elaine’s mother Zipporah bat
Avraham a”h

Elaine and Jerry Taragin in memory of Asriel Taragin a”h

This week’s parashah opens with the mitzvah of Shabbat. “On six days, work
may be done, but the seventh day shall be holy for you, a day of complete
rest for Hashem; whoever does work on it shall be put to death.” R’ Yaakov
Sakly z”l (Spain; 14th century) writes: On Shabbat, souls enjoy the “sweet
light” that souls enjoy in the World-to-Come. This is what the Gemara
(Beitzah 16a) means when it says that Hashem gives a person a “neshamah
yeteirah” / “extra soul” on Erev Shabbat. Our Sages also say that Shabbat
is one-sixtieth of Gan Eden. On Shabbat, a person has added strength, and
his neshamah had added intellect.

Therefore, R’ Sakly continues, a person must practice oneg Shabbat / making
Shabbat pleasurable, as an allusion to Olam Ha’ba, as Rabbi Yochanan said
(Shabbat 118a), “If one practices oneg Shabbat, he merits a boundless
inheritance.” This refers to Olam Ha’ba, which has no boundaries or limits.
Rabbi Yehuda says about one who practices oneg Shabbat (ibid), “All his
hearts desires are fulfilled.” How does one do this? With fish and
vegetables [i.e., extra courses in the meal]. Rabbi Chiya bar Ashi says,
“Even if one added only a small course, but he did so in honor of Shabbat,
that is oneg Shabbat.”

R’ Sakly continues: Just as the reward of one who practices oneg Shabbat is
very great, so the reward of one who honors Shabbat is very great. Honoring
Shabbat means wearing clean clothes on Shabbat and dressing differently than
one dresses during the week.

R’ Sakly concludes: If you wish to know how great Shabbat observance is,
take note that even the mishkan may not be built on Shabbat. (Torat
Ha’minchah, no. 31)

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“Moshe said to Bnei Yisrael, ‘See, Hashem has proclaimed by name, Betzalel
son of Uri son of Chur, of the tribe of Yehuda. He filled him with G-dly
spirit, with wisdom, insight, and knowledge, and with every craft.” (35:30-31)

The midrash relates that Rabbi Shmuel bar Nachmani said in the name of Rabbi
Yonatan: Betzalel’s name reflects his wisdom. When Hashem told Moshe, “Go
tell Betzalel to make a mishkan, an aron, and utensils,” Moshe went and
reversed the order, saying, “Make an aron, utensils, and a mishkan.”

Betzalel replied, “Moshe Rabbeinu! The way of the world is to build a house
first and then bring in the furniture, yet you are telling me, ‘An aron and
utensils, and then a mishkan’?! Where will I place the utensils that I
make. Is it possible that Hashem actually told you to make a mishkan first
and then an aron and utensils?”

Moshe answered, “You must have been b’tzel E-l / in the shadow of G-d in
order for you to know this.” [Until here from the midrash]

R’ Shlomo Wolbe z”l (1914-2005) writes: According to this midrash,
Betzalel’s wisdom was reflected in knowing the proper order in which to
build. True, the aron and the utensils were, in a sense, the “goal,” while
the building was only a “preparation,” i.e., a place to keep the aron and
utensils. Nevertheless, the midrash teaches, a wise person knows how to
make proper preparations for trying to achieve his goals.

R’ Wolbe continues: This has application to “building” a human being, as
well. Without a doubt, Torah study and avodah / serving Hashem are the
goals. However, one must first prepare himself to be a fitting container in
which to house Torah and avodah. This preparation is accomplished through
acquiring a trait that R’ Wolbe calls “da’at” / sensitivity to, and
awareness of, one’s surroundings–be they a person in need of assistance or a
majestic sunset--above and beyond what the intellect requires. A person
with da’at draws conclusions from every one of life’s experience and
recognizes that different stages in life require learning different lessons
and different behavior. Da’at is that which connects one’s intellectual
knowledge with one’s character traits. (Pirkei Kinyan Da’at)

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“He filled him with Godly spirit, with wisdom, insight, and knowledge, and
with every craft.” (35:31)

R’ Yitzchak Parchi z”l (1782-1853; Ha’maggid Ha’Yerushalmi) writes: Wisdom
is not acquired through one’s own efforts, but rather, received from G-d.
And, not every person merits receiving wisdom; only a person who has
acquired yir’at Shamayim / fear of Heaven with his entire heart and soul
merits this.

He continues: We read in Pirkei Avot (ch.3), “If one’s yir’ah precedes his
wisdom, his wisdom will endure.” This is because only wisdom that is
preceded by yir’ah has a holy source. Wisdom that is not preceded by yir’ah
necessarily is not from a holy or lofty source. (Matok La’Nefesh ch.1)

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“For the cloud of Hashem would be on the mishkan by day, and fire would be
on it at night, before the eyes of all of Bnei Yisrael throughout their
journeys.” (40:38)

R’ Shlomo Kluger z”l (1785-1869; rabbi of Brody, Galicia) writes: This
closing verse of Parashat Pekudei ties back to its opening verse: “These are
the reckonings of the mishkan, the mishkan of Testimony . . .” Our Sages
say that the mishkan is mentioned twice to allude to the two Temples that
were destroyed. The midrash Eichah Rabbah further states that the
destruction of the Bet Hamikdash was “testimony” to G-d’s love for us, for
He took out His anger on the sticks and stones of the Temple building
instead of on the Jewish People.

Our Sages refer to the Exile as “night,” whereas day is a time of Chessed /
G-d’s Kindness. A cloud also alludes to kindness [perhaps because it
symbolizes rain]. Thus, “The cloud of Hashem would be on the mishkan by
day, and fire [the destruction of the Bet Hamikdash] would be on it at
night.” All of this is “before the eyes of all of Bnei Yisrael throughout
their journeys.” Wherever they would go in their exiles, it would be
evidence before their eyes of Hashem’s love for them. (Chochmat Ha’Torah)

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As we were about to go to press, we were saddened to learn of the passing of
R’ Moshe Yehoshua Hager z”l (the Vizhnitzer Rebbe in Bnei Brak) at the age
of 95. Below we present a thought that he offered on this Shabbat in 5734 /
1974.

The gematria of the Hebrew words “od nedavah” (together with the seven
letters of those Hebrew words) equals the gematria of Pesach. This alludes
to the obligation to increase one’s giving of tzedakah before the upcoming
holiday. In this way, one can cheer up someone needy, the way a sunlit
morning cheers up a person. (Sichot U’ma’amarei Kodesh 5732-5734 p. 129)

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The Power of Sippur Yetziat Mitzrayim

R’ Yitzchak Arieli z”l (1896-1974; mashgiach ruchani of Yeshivat Merkaz
Harav and author of Enayim La’mishpat) taught: When a person relates the
story of the Exodus, he can attain lofty levels, especially when he does so
on the Seder night. Telling the story on that night has the power to light
up the darkness of the exile in every generation and, through this story,
one can attain pure emunah in the coming geulah / redemption as well as
merit the geulah itself.

One can learn how great is the power of sippur yetziat Mitzrayim / relating
the story of the Exodus from that which is said about the shofeit / judge
Gidon. We read (Shoftim 6:13), “Gidon said to [the angel], ‘I beg of you,
my master, if Hashem is with us, why has all this happened to us? And where
are all His wonders of which our forefathers told us, saying, “Behold,
Hashem brought us up from Egypt?” For now Hashem has deserted us, and He
has delivered us into the grip of Midian’.” Rashi z”l explains that this
discussion took place on Pesach, and Gidon was saying, “Last night my father
led me in the recitation of Hallel, and I heard him say, ‘When our ancestors
left Egypt . . .’” Who was Gidon’s father? He was an idolator who was so
dedicated to his idolatry that he fattened a bull for seven years in order
to prepare it to be an offering to his idol. Even so, when he related the
story of the Exodus to his son on Pesach night, he instilled in his son the
strength to kill that fattened bull and otherwise risk his life for the
Jewish People, ultimately bringing about their salvation from Midian. Note
that Gidon received this inspiration despite not being a great believer
himself; see Shoftim 6:17.

R’ Arieli continues: Salvation from Above depends on our reawakening below
and on our willingness to sacrifice ourselves, both traits that come from
sippur yetziat Mitzrayim–the foundation of emunah and the key to the
miracles that occurred in every later generation. One who recites the words
of the Haggadah, “In every generation, one must view himself as if he left
Egypt,” with innocence and honesty and with pain for the troubles of the
Jewish People and the resulting chillul Hashem, as Gidon said, “Where are
all His wonders?”– that person will merit what was said to Gidon, “Go with
this strength of yours and you shall save Yisrael!” (Quoted in Haggadah
Shel Pesach Mi’shulchanam Shel Gedolei Yerushalayim)

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Lessons from the Haggadah

R’ Ben Zion Gossenbauer z”l (Komarno, Galicia; early 20th century) lists a
number of lessons and benefits that one can take away from different parts
of the Pesach Haggadah, including some parts that seem to be tangential:

(1) We learn from the Haggadah that even when a situation seems hopeless, it
is not, for Hashem is capable of saving a person from any predicament. This
is why we recite, “Ha lachma anya . . . ,” for it alludes to the very
difficult straits that Bnei Yisrael were in before the Exodus.

(2) Relating the story of the Exodus instills in a person faith in the
Creator and the belief that no one can move a muscle absent His Will. We
should not think that our ancestors could not save themselves from Pharaoh
only because they were poor or not wise. No one could have saved himself
without Hashem’s intervention! Therefore, the Haggadah relates, even wise
men like Rabbi Akiva and rich men like Rabbi Elazar ben Azaryah must relate
the story of the Exodus.

(3) The Haggadah teaches that when G-d decrees that a person should suffer,
that suffering will not last a moment longer than was decreed, but it could
end earlier as a result of a person’s prayer. This is why we tell the wise
son the laws of afikoman, which alludes to the “chipazon” / the hurried exit
of Bnei Yisrael from Egypt.

(4) The word “sippur” / “telling a story” alludes to the gem called “sapir”
/ “sapphire.” This is because by telling the story of the Exodus, we cause
great spiritual lights to shine from the Upper Worlds. (Haggadah Shel
Pesach Shulchan Ha’tahor p.54)

The editors hope these brief 'snippets' will engender further study
and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and
your letters are appreciated. Web archives at Torah.org start with 5758 (1997) and
may be retrieved from the Hamaayan page.

Hamaayan needs your support! Please consider sponsoring Hamaayan in honor
of a happy occasion or in memory of a loved one. The low cost of sponsorship
is $36. Donations to HaMaayan are tax-deductible.

The editors hope these brief 'snippets' will engender further study
and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and
your letters are appreciated. Web archives at Torah.org start with 5758 (1997) and
may be retrieved from the Hamaayan page.

Hamaayan needs your support! Please consider sponsoring Hamaayan in honor of a happy occasion or in memory of a loved one. The low cost of sponsorship is $36. Donations to HaMaayan are tax-deductible.